Wednesday, December 22, 2010

{Reproduced from "The Upanishads" by Eaknath Easwaran. Comprises of notes from his introduction & a short passage from the Upanishad.}

"Brihad-aranyaka" means "the great forest" and is the longest and the most revered Upanishad. The story revolves around Yajnavalkya, a saint famous for his dialogues with his wife Maitreyi, a contemporary Gargi and for being Guru to the famous king Janaka of the Ramayana fame.

The basic feature of Yajnavalkya's teachings in the first part of the Upanishad is to realize the self, which is identical in all of us. If we discover this self, he tells his wife, in our own consciousness and see that when we love, we love this self, then there would be no more parting and sorrow in this world. This teaching forms the first part of the Upanishad.

In the next two sections, Yajnavalkya enters a discourse with Gargi and explains how all existence is woven with the Akshara, the Imperishable, which has no size, cannot be sensed, does not have senses, has no attachment, cannot consume nor can be consumed. As per him, all physical phenomena is grounded in this Akshara. To know this Akshara, according to Yajnavalkya is to achieve immortality at death. (I am yet to understand the concept of Akshara, but it seems to me that this was one of the first attempts to write a theory that explains everything, similar to the general theory of relativity or today's upcoming string theory.)

In the closing, the Upanishad reveals what to do after realizing the realities of life, with the three syllables "da-da-da" that is "damyatta, datta, dayadhvam" - translated as be self-controlled, give, be compassionate.

We have thus summarized the Upanishad. I'll close the post by quoting a passage that I most identify with, something that is relevant today in this age of nuclear families, loved ones separated by compulsion of occupation, children studying in a far off country and shaping their future. That is, the parting of Yajnavalkya from Maitreyi.

~The Path to Immortality~

1) "Maitreyi", Yajnavalkya said to his wife one day, "the time has come for me to go forth from the worldly life. Come, my dear, let me divide my property between you and Katyayani."

2) Maitreyi: " My lord, if I could get all the wealth in the world, would it help me to go beyond death?"

Yajnavalkya: "Not at all. You would live and die like any other rich person. No one can buy immortality with money.

3) Maitreyi: "Of what use then are money ane material possessions to me? Please tell me, my lord, of the way that leads to immortality.

4) Yajnavalkya: " You have always been dear to me, Maitreyi, and I love you even more now that you have asked me about immortality. Sit here by my side and reflect deeply on what I say.

5) A wife loves her husband not for his own sake, dear, but because the Self lives in him.

A husband loves his wife not for her own sake, dear, but because the Self lives in her.

Children are loved not for their own sake, dear, but because the Self lives in her.

Children are loved not for their own sake, but because the Self lives in them.

Wealth is loved not for its own sake, but because the Self lives in it.

Brahmins are loved not for their own sake, but because the Self lives in them.

Kshatriyas are loved not for their own sake, but because the Self lives in them.

The universe is loved not for its own sake, but because the Self lives in it.

The gods are loved not for their own sake, but because the Self lives in them.

Creatures are loved not for their own sake, but because the Self lives in them.

Everything is loved not for its own sake, but because the Self lives in it.

This Self has to be realized. Hear about this Self and meditate upon him, Maitreyi. When you hear about the Self, meditate upon the Self, and when you finally realize the Self, you come to understand everything in life.

6) For brahmins confuse those who regard them as separate from the Self. Kshatriyas confuse those who regard it as separate from the Self. Gods and creatures confuse those who regard them as separate from the Self. Everything confuses those who regard things as separate from the Self.

Brahmins, kshatriyas, creatures, the universe, the gods, everything: these are the Self.

7) No one can understand the sounds of a drum without understanding both drum and drummer;

8) nor the sounds of a conch without understanding both the conch and its blower;

9) nor the sounds of a vina without understanding both the vina and the musician.

10) As clouds of smoke arise from a fire laid with damp fuel, even so from the Supreme have issued forth all the Vedas, history, arts, sciences, poetry, aphorisms, and commentaries. All these are the breath of the Supreme.

11) As there can be no water without the sea, no touch without the skin, no smell without the nose, no taste without the tongue, no form without the eye, no sound without the ear, no thought without the mind, no wisdom without the heart, no work without hands, no walking without feet, no scriptures without the word, so there can be nothing without the Self.

12) As a lump of salt thrown in water dissolves and cannot be taken out again, though wherever we taste the water it is salty, even so, beloved, the separate self dissolves in the sea of pure consciousness, infinite and immortal. Separates arises from identifying the Self with the body, which is made up of the elements; when this physical identification dissolves, there can be no more separate self. This is what I want to tell you, beloved.

13) Maitreyi: I am bewildered, Blessed One, when you say there is then no separate self.

Yajnavalkya: Reflect on what I have said, beloved, and you will not be confused.

14) As long as there is separateness, one sees another as separate from onself, hears another as separate from oneself, speaks to another as separate from oneself, thinks of another as separate from oneself, knows another as separate from oneself. But when the Self is realized as the indivisible unity of life, who can be seen by whom, who can be heard by whom, who can be smelled by whom, who can be spoken to by whom, who can be thought of by whom, who can be known by whom? Maitreyi, my beloved, how can the knower ever be known?